In the presence of sense objects, Vairagya is tested. If a person has Vairagya... let's say we all work in this institution. Then, how much Vairagya a person has, is that known in convenience or in inconvenience? Huh? In convenience only. Huh? In convenience only? Convenience... It is better known in inconvenience. Inconvenience. In convenience, what can be known in convenience? How much he enjoys or how much he gets carried away. When there is convenience, everyone is the same, those without Vairagya and those with Vairagya too. Those with Vairagya have no problem, and those without Vairagya also have no problem. What can be known then? It cannot be known then. If one has to work in inconvenience, then he who has true Vairagya can do it. Or he who has true Mahima can do it. If the Mahima is true, then, "Brother, let's go, inconvenience is inconvenience, and whatever convenience is convenience, we have to complete the work." It is like that. And if everyone knows how to work in convenience, then do only those with Vairagya and Mahima know how to do it? Everyone knows how to do that. So, whether there is Vairagya or not, and whether there is Mahima or not, is known in inconvenience. The more the inconvenience, the greater the test. When there is extreme inconvenience and still one performs the work, then he has true Vairagya and true Mahima. When Shastriji Maharaj started the Gurukul, how much inconvenience was there? Not just when starting the Gurukul, but throughout his life, how many inconveniences were there. How many opposed, how much of that too. If there is no true Vairagya and true Mahima of Maharaj, one cannot survive. They would give up, "Now nothing, now everyone dislikes this, the ones we are doing this for dislike it, so what should we do? Nothing." A person would pack up and sit down. And he who has Mahima cannot pack up and sit down. And he who has true Vairagya, even if there is inconvenience, cannot pack up and sit down. Some people oppose and are stronger than us, they oppose us so we cannot match them, then what do we do? Huh? Leave the service of God. Leave it. He will also leave Vairagya. Vairagya, true Vairagya is that which crosses over, and Mahima is also that which makes one cross over, only then is it called so. Leaving Vairagya in inconvenience means that... Huh? Leaving service is understandable, but leaving Vairagya means? Maharaj said about Vairagya that when sense pleasures are attained, Vairagya becomes weak, and when times of calamity or adverse country and time come, Mahima becomes weak. Both are different. And Vairagya, if there is Vairagya along with Mahima, then it never becomes weak. If both are together, there is no problem. Then the test of Vairagya? In the enjoyment of sense objects... it happens in the attainment of sense pleasures. So did it happen in convenience? Yes, it happens in convenience. In convenience, "I want to enjoy." If Vairagya is weak. We are all here, we are in the regular routine, are we there when there is such a Samaiya festival? If there is a Samaiya festival, and everyone else is taking, then everyone, "Let me also take a little." Firstly, all the conveniences of Samaiya are there, so everyone takes. Then, how much Vairagya each one has is known to all. Like that. So, when sense pleasures are attained and there is convenience, Vairagya is known, and when there is inconvenience, Mahima is known. Either inconvenience or convenience is there, so Mahima along with Vairagya and Vairagya along with Mahima. That is what it means. When sense pleasures are attained, if there is Vairagya along with Mahima, then it does not become weak. And when a calamity has come, if there is Mahima along with Vairagya, then it does not become weak. Both are together. Main points: In the presence of sense objects, Vairagya is tested. In times of calamity, understanding is tested. In the presence of sense objects, meaning in convenience, our Vairagya is tested. As soon as some convenience comes, Vairagya is tested. And when inconvenience comes, Mahima is tested, as to how much Mahima we have. "Will something like this happen?" Everyone feels like that. In this Vachanamrut, Shreeji Maharaj said that how much Vairagya one has or how much understanding one has is known when some sense pleasure is attained or some calamity occurs, but without that, it is not known. In that, if great wealth or calamity comes, what is there to say? But even when Dada Khachar faced a minor calamity, everyone's inner heart must have been revealed as it was. To Dada Khachar, all this. Of that Bhan Khachar, Jiva Khachar, Bapu, and all of them. Troubles. There were troubles, like that. Such calamity. Some say that the daughter had died, that one. It is not written like that in the Setumala commentary; in the Setumala commentary, this is written. It is written like that. Because when the calamity came, all these writers were there, so they would know. So, in the Setumala commentary, it is written like that. That all this was from enemies, from haters and opponents. There were no enemies as such, if any, they were internal, but there were opponents, right. So. How was the calamity? That there would be no grains in the house, Maharaj and the Sadhus would all be there, and where grains were lying in the threshing floor, the Bhavnagar government stopped them, and then would not release them, all this would happen. Maharaj, moreover, would be sitting at home. That is because Dada Khachar had Mahima, so he endured all of this. Both Mahima and Vairagya are needed. Mahima... mere Mahima without Vairagya does not last, and Vairagya does not last without Mahima, so those two are mutually supportive of each other. If there is only Mahima and no Vairagya, how long will it last? And if there is only Vairagya and no Mahima, even then, neither will last long. Then, what kind of thoughts or resolutions must others have had, Maharaj? To whom? That is Dada's concern, so Dada knows, what is it to us? It is Dada Khachar's concern, so Dada knows, what is it to us? Huh? Both enjoy themselves. Come on, now Vishwamangal Swami is there, so he... he carries his own burden. What is it to us? We have done our work. Like that. But if there is Mahima of God, then one would not feel like that, right. So, "He carries his burden, Dada Khachar carries Dada Khachar's burden," he would not feel like that. Dada Khachar would feel sympathy for God's devotee. That he is God's devotee, so he... Muktanand Swami also said the same, right. That if Dada Khachar faces a calamity, it is considered a calamity in the Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → So joy and grief occur. Experiencing joy and grief shows a lack of Vairagya and Mahima. So, Muktanand Swami experiencing joy and grief, is that considered a lack of Mahima or not? Maharaj has taken many questions in this point, he has taken them all together. When there is progress in Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → then is it considered a lack of Vairagya and Mahima or not? It is like that. So Maharaj said not to experience joy and grief. If he has true Mahima and true Vairagya, he makes an effort and does not experience joy and grief. Maharaj said so. He makes full effort and does not experience joy and grief at all. Muktanand Swami said, "Maharaj, joy and grief do occur." Meaning for God's devotee, he does not experience joy and grief for himself, but Maharaj said that even that should not be done. To do bhajan bhajan Worship. Tap to open in glossary → It is a lack of Mahima and Vairagya. Then is it not called taking sides? If he experiences joy and grief for God's devotee, then he says, It is called taking sides, right? Then merely experiencing joy and grief is not called taking sides. Helping him is called taking sides. Helping does not mean that joy and grief must occur. Maharaj did say that one should feel miserable at the misery of God's devotee, but here again, he has said no. It is like that. In that, when Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Yes. So, that is feeling miserable at the private misery of God's devotee, here Maharaj has made a slight change. Elsewhere, what did Maharaj say? That Raghunathdas, even when Ramanand Swami passed away to Dham, was joyfully talking about the Gita. Without grief. Without burning, like that. That the soul never dies, and 'Vasamsi jirnani yatha vihaya', Ramanand Swami's body had become very old, now a new good one, getting a new one is good, right. He was talking like that. He did not feel any grief at all. If God's devotee faces some misery, then if the other person is a devotee, he should feel misery. He should feel sympathy. "In his misery, come on, let's share," and reduce his misery. That should happen to God's devotee. And he called it a very big thing. Huh? Maharaj, in that Vachanamrut, has called it a very big thing. And if it does not happen, Maharaj says to know him as an Asura. Yes. Here Maharaj said that one should make an effort in the progress of Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → To make an effort, but not to experience joy and grief in the heart. To experience joy and grief for God's devotee. Generally, not to experience joy and grief for all these progress and decline. If one experiences joy and grief for progress and decline, Maharaj said that it is a lack of understanding, meaning a lack of Mahima and also a lack of Vairagya. It is like that. Maharaj has said it very subtly. So Maharaj says that only he who experiences it knows, he in whose heart it comes knows that this is right and this is not right. All these are points that cross each other. They are cross points. To experience joy and grief for God's devotee, to feel miserable and happy, and not to experience joy and grief for Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → It is like that. In the presence of sense objects, Vairagya is tested. In times of calamity, understanding is tested. When there is the presence of sense objects, Vairagya is tested. When there is a calamity, understanding, meaning Mahima, is tested. In this Vachanamrut, Shreeji Maharaj said that how much Vairagya one has or how much understanding one has is known when some sense pleasure is attained or some calamity occurs, but without that, it is not known. In that, if great wealth or calamity comes, what is there to say? But even when Dada Khachar faced a minor calamity, everyone's inner heart must have been revealed as it was. Here Maharaj says that the test of Vairagya especially happens in the attainment of sense pleasures. In the absence of sense pleasures, ordinary Vairagya and intense Vairagya both appear equally brilliant. When it is not available at all, everyone has Vairagya. In the absence of sense pleasures, in inconvenience, nothing is available at all, then everyone is a Vairagi. When it is available, then who has Vairagya and who does not, is known. When any small or big attainment of convenience happens, only then is true Vairagya known. When there is only inconvenience, everyone has to manage. Those who do not have Vairagya would be lamenting in a corner, "I have nothing, like this, nothing," they would be lamenting like that. And if there is Vairagya, he does not lament, "It is good, let's go." It is like that. In the absence of sense pleasures, ordinary Vairagya and intense Vairagya both are equal... In inconvenience, even if people do not have Vairagya, what do they do? "How should we work?" "There is no convenience at all." It is not that there is no convenience, he laments that he does not have Vairagya. But now he cannot be told, "Brother, you do not have Vairagya," so he says, "These useless people seem to want to get work done for free." "They want to get your work done for free, see." Then if we say something to the Sadhus, what do they say? Huh? We say this... what do the Sadhus say if we say too much? "They are very greedy." They are greedy. They have become greedy. "They do not want to spend money and want to get work done from us." They are greedy. That is good, brother. Here Maharaj says that the test of Vairagya especially happens in the attainment of sense pleasures. In the absence of sense pleasures, ordinary Vairagya and intense Vairagya both appear equally brilliant. Then, the ordinary and special difference is not seen. When pleasing and favorable sense objects are attained, then ordinary Vairagya becomes weak. Conveniences arise for me slowly, slowly, slowly. So, then Vairagya is known. As to how much Vairagya he has, how much he gets carried away in convenience. How much does a person accept convenience? When pleasing and favorable sense objects are attained, then ordinary Vairagya becomes weak, and if there is intense Vairagya, it does not become weak, it does not accept the sense objects. The absence of convenience increases Vairagya, it helps in that. But the test of Vairagya happens in the attainment of sense objects. How much it is... that is not known in convenience. No, in inconvenience. Huh? In inconvenience. In inconvenience, how much it is, is known. That... read the previous part again. The absence of convenience increases Vairagya, it helps in that. So, in inconvenience, how much Vairagya he has is not known. How much Vairagya there is, is known only in convenience. Even he himself would not know whether he has Vairagya or not. When we lived in the granary, now it was compulsory to eat once a day, right? Since only one rotli is available, how can it be known whether there is Vairagya for the second rotli or not? Only one rotli is available to everyone daily. So, how can it be known whether there is Vairagya for the second rotli or not? Everyone has Vairagya, Vairagya for the second rotli. Were you there or not? Were not? Then you escaped that Vairagya. Huh? Space in the stomach. Space in the stomach was also like that, right? Space in the stomach, both were the same. But in space in the stomach, there was not so much problem. Then there also... they kept according to how they were used to here, so there was no other problem. There was no shortage of direct provisions. There, as much as was needed was available, right? Or not? They only made rice. Huh? They only made rice. They only made rice, oh, then there was not even a single rotli. Making rotli. In the absence of sense pleasures, ordinary Vairagya and intense Vairagya both appear equally brilliant. Then, the ordinary and special difference is not seen. When there is inconvenience and someone wants to increase Vairagya, then it increases quickly in that. Quickly. If one has good desire, then it increases. It is not in that. But it is not known how much it is or not. Ups and downs, whoever has them, some have intense Vairagya and some have less, so in both, it is not known whether this one has intense or this one has less. In the absence. That is known when convenience is obtained. Some day convenience is obtained, daily there is inconvenience and some day convenience is obtained, then he who is without Vairagya pounces on it. "Let's take advantage today itself, after all, we have Vairagya daily anyway." When pleasing and favorable sense objects are attained, then ordinary Vairagya becomes weak, and if there is intense Vairagya, it does not become weak, it does not accept the sense objects. The absence of convenience increases Vairagya, it helps in that, but the test of Vairagya happens in the attainment of sense objects. So, a Sadhu should desire inconvenience, like that. Shastriji Maharaj used to say so. If we do not have inconvenience? If there is no convenience. He should create inconvenience, like that. Creating inconvenience... if one wants to increase Vairagya, one should live in inconvenience. And if one wants to decrease it, one should live in convenience. When there is inconvenience, he definitely feels some friction. Even if one has very good Vairagya, like that. Gunatitanand Swami said that if packets of barfi are available in Samaiya, then in the evening, "Let me also take a little." Do we not, brother, if there is chocolate, feel like putting a little in the mouth anyway. "I will make it at home." And if it is not there at all, then what to put in the mouth? If one finds a stone, one puts it. When we were in the granary, it was like that, right? That if one finds a stone, one puts it, some small pebbles. Rice and tamarind water. Huh? Rice and tamarind water. Tamarind water and rice. Yes. The absence of convenience increases Vairagya, it helps in that, but the test of Vairagya happens in the attainment of sense objects, while the test of understanding happens in times of calamity, in times of distress. When times are good, Mahima increases greatly. When there is convenience, everyone feels Mahima, "Today I want to offer such a thal to Maharaj." Then he says, "No, such a thing cannot be done daily, where do you have Mahima at all." In convenience, Mahima increases, right. But whether it is there or not, whether it is true or false, is known in times of calamity. Understanding means self-realization or the Mahima of God and God's devotee, the feeling of dedication towards them, which is tested in times of calamity. So, in times of calamity, Vairagya is not known, in times of calamity, Mahima is known. And in convenience, Vairagya is known. And Mahima is not known, whether he has it or not, whether it is true or false. So, both have different timings. Since one of the two is present, one of them is known. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details